The entire theology of the religious world has been built on a story that does not belong to Moses: the myth of the fall from Eden. From this story came the idea of an “eternal plan of salvation” – a God who supposedly conceived from eternity a rescue strategy for a lost humanity. But this theology does not exist in the writings of Moses, nor in the thinking of the prophets. It appears only when Hellenistic philosophy mixes with the sacred text, through Alexandria and the Septuagint, changing the order and meaning of revelation. This is the reign of the “little horn” in Daniel 8: the conquest of truth by mythological reason, not by moral revelation.
The true plan of God does not begin in Eden, but in Genesis 1. There we find neither a “fall” nor “salvation,” but a complete, good, balanced creation. God creates man in His image and gives him two fundamental qualities: the moral image and the power to multiply. These two traits define the human being as it was conceived: mortal, yet moral; biological, yet free. The divine image does not mean immortality, but conscience. The capacity to multiply is not a sign of “the fall,” but evidence of divine intention: man is a creature of the earth, called to give life, not to escape the body.
Jesus confirms exactly this reality. He says that angels do not marry and do not reproduce, and that those in the resurrection are like the angels. Therefore, earthly man – the one created in Genesis 1 – is mortal by divine will, not by punishment. Mortality is not a failure, but the condition of freedom. Only the mortal can choose, and only freedom makes the choice a moral one. In this logic, the command “Be fruitful and multiply” is the clear sign that man was created for life and continuity, not for static immortality.
Moses confirms that this creation is complete and good by introducing the Sabbath. The Sabbath marks the completion of God’s creative work, not His withdrawal from Creation or the end of His activity. The created order is good and complete, yet God remains free to speak, guide, warn, deliver, forgive, and judge. His action does not cancel human freedom or make Him the author of human decisions. The Sabbath is the seal of a functional, moral, and free world in which divine action and human responsibility remain distinct. In this order there is no inherited guilt and no need to redeem humanity from the nature God created.
The second story, the one about Eden, destroys this order. There the Sabbath is no more; instead we find prohibition, guilt, temptation, death as punishment, and the promise of a lost immortality. It is a theology foreign to Moses – a mythological insertion in which God becomes the guardian of a magic tree and man becomes a guilty being from birth. From this story arose the system of salvation through blood, the doctrine of original sin, and the idea that man must be “redeemed” from his own nature. None of this comes from the revelation of Moses, but from the Hellenistic synthesis of Judaism, born in Alexandria.
This is why there are two completely different theologies:
- the first, Moses’, realistic, moral, complete: the free man, the good creation, the Sabbath as divine rest;
- the second, mythological: the fallen man, the ruined creation, God as repairer and cosmic judge.
For Moses, sin is not an inherited state, but the concrete act of the person who lives against the moral image received at Creation. The Law is not a burden, but the logical expression of this image.
God does not cancel human freedom, but human freedom does not require divine absence. God may communicate, warn, guide, strengthen, deliver, forgive, and judge while every person remains the author of his or her own decisions. Pharaoh, Saul, David, and Jonah remain responsible for what they chose even when God addressed them or responded to their actions.
This is the real plan of God: real freedom, real responsibility, and a living relationship between the Creator and humanity.
Jesus does not replace the good Creation with a mechanism for repairing a corrupted human essence. He confirms its moral foundation and announces the Kingdom of God. His Gospel is not salvation from inherited guilt through sacrificial blood, but awakening, repentance, forgiveness, moral restoration, and a practical return to truth. The Kingdom becomes present when conscience produces a real response, as it did in Zacchaeus, and it will reach its historical fulfillment when the Father gives the Kingdom to Jesus Melek.
The little horn – the philosophy that usurped Scripture – has ruled over the world for two millennia. It introduced false wisdom, systems of salvation, the theology of guilt, and the cult of suffering. It transformed moral revelation into a religious mechanism. But its reign is ending. The end of the “little horn” is the end of the mythological plan – the moment when humanity rediscovers its true beginning: good creation, freedom, and conscience.
The true plan of God has no need of salvation. It was completed with creation and confirmed by Jesus. Everything else is addition, mythology, foreign interpretation. When man returns to the moral image of Genesis 1, everything falls back into place: there is no more need for sacrifices, saints, temples, or fear.
Only for truth.
And where truth is restored, myth dies.
This is judgment: the end of the mythological plan and the beginning of real freedom.